Commentari biblici

XXX.

HEZEKIAH’S PASSOVER—THE ROYAL SUMMONS TO ALL ISRAEL FROM DAN TO BEER-SHEBA (2Chronicles 30:1-12).

(1) Sent to.— ‘al, i.e., ’el. (Jeremiah 26:15; Nehemiah 6:3.)

Letters.—‘Iggĕrôth. Apparently a word of Persian origin. (Comp. ‘engâre, “something written;” ‘engârîden, “to paint” or “write;” from which comes the Greek ᾰγγαρος, a royal messenger; Esther 9:26; comp. Matthew 5:41.) Only used in late Hebrew.

To Ephraim and Manasseh.—That is, the northern kingdom. (Comp. 2Chronicles 30:10.)

To keep (make) the passover unto the Lord.—Exodus 12:48 (same phrase); LXX., ποιῆσαι τὸ φασεκ (Pascha). The first year of Hezekiah was the third of Hoshea, the last king of Samaria, who is described as a better king than his predecessors. Doubtless, therefore, Hoshea did not actively oppose Hezekiah’s wish for a really national Passover. (See 2Kings 18:1; 2Kings 17:2.)

(2) For the king had taken counsel.—And the king determined (2Chronicles 25:17). The resolution was taken by the king in council with his grandees and the popular representatives; apparently before the 14th of Nisan, which was the proper time for keeping the feast.

In the second month.—And not in the first month of the sacred year, as the law prescribes (Numbers 9:1-5). The grounds of the postponement are assigned in the next verse, viz., the legal impurity of many of the priests, and the non-arrival of the people at the proper time. The law permits postponement to the second month in such cases (Numbers 9:6-11). The first month was Nisan; Assyr., Nisdnu; the second, Iyyar; Assyr., Āru.

(3) At that time.—The time when the Temple had just been reopened (2Chronicles 29:8), in the first month of Hezekiah’s first year. The Purification of the Temple was not completed until the 16th of Nisan (2Chronicles 29:17); but perhaps the Passover would have been held, had not the hindrances here mentioned prevented it. (See 2Chronicles 29:34).

Sufficiently.—Lĕmaddày. Literally, unto what was enough (lĕ-mah-dày), an expression only met with here. (Comp. a similar formation, 1Chronicles 15:13.) The meaning is that a sufficient number of priests had not observed the legal ceremonies of self-purification in time to hold Passover in Nisan.

(4) The thing pleased.—The matter (or proposal) was right in the eyes of the king—i.e., the proposal to keep the Passover in the second month, and to invite the northern tribes.

(5) So they established a decree.—And they decreed a proposal (he‘ĕmîd dābār). (Comp. 2Chronicles 30:8; Psalm 105:10, “and hath decreed it unto Jacob for a law.”)

To make proclamation.—Literally, to make a voice pass. (Comp. 2Chronicles 24:9; 2Chronicles 36:22.)

From Beer-sheba even to Dan.—Reversing the ancient form of the phrase, to suit the present case. (Comp. Judges 20:1; 2Chronicles 19:4.)

For they had not . . . written.—Rather, For not in multitude (larōb) had they kept it, according to the Scripture. The people had not been in the habit of “coming in their numbers” to the feast. (Comp. the like use of larōb in 2Chronicles 30:13; 2Chronicles 30:24.) See the Law respecting the Passover, Exodus 12:1-20; Deuteronomy 16:1-8; from which it appears that the obligation to observe it was universal, and according to the latter passage, which is probably referred to in the phrase “according to what is written.” Jerusalem was the only legitimate place for the festival. It is implied that ever since the division of the kingdom, and perhaps earlier, the Passover had been inadequately celebrated. (Comp. 2Kings 23:22.) LXX. well, ὅτι πλῆθος οὐκ ἐποίησεν κατὰ τὴν γραφήν; Vulg., “multi enim non fecerant, sicut lege praescriptum est; Syriac and Arabic, “because their wealth had grown greatly”(!)

(6) The posts.—The runners— i.e., couriers (ᾰγγαροι). The Syriac uses the Latin word Tabellarii, “letter- carriers,” which the Arabic mistakes for “folk of Tiberias”! The soldiers of the body-guard seem to have acted as royal messengers.

From the king.—From the hand of the king.

And according to the commandment.—The construction appears to be: they went with the letters . . . and according to the king’s order. The LXX. and Vulg. omit and, but the Syriac has it.

And he will return.—That he may return unto the survivors that are left unto you from the hand of the hings of Assyria.

Remnant.—Pĕlêtâh.—That the word really means survivors appears from comparison of the Assyrian balâtu, “to be alive;” bullŭtu, “life.”

The kings of Assyria.—See 2Chronicles 28:16; 2Chronicles 28:20. The words are a rhetorical reference to Tiglath-pileser’s invasion of the northern kingdom, and the depopulation of Galilee and Gilead. The chronicler’s language may have been influenced also by recollection of the last fatal inroad of Shalmaneser II., in the fourth year of Hezekiah (2Kings 18:9). (See 2Kings 15:29.)

(7) And be not ye like your fathers.—From the days of Jeroboam downwards.

And like your brethren.—Of Naphtali and the Trans-Jordan, whom Tiglath-pileser carried captive.

Trespassed.—Were unfaithful to Jehovah.

Who therefore gave them up to desolation.—And He made them an astonishment (2Chronicles 29:8).

(8) Be ye not stiffnecked.—Harden ye not your neck like your fathers. 2Kings 17:14, “and they hardened their neck like their fathers’ neck.” (Jeremiah 7:26; Psalm 95:8-9.)

But yield yourselves.—Omit but, and place a stop after fathers. “Yield ye a hand to Jehovah,” i.e., submit to Him. So 1Chronicles 29:24. The phrase also means “to make an agreement with” (Ezra 10:19; 2Kings 10:15). (Comp. Isaiah 2:6.)

Enter into his sanctuary . . . serve the Lord.—Comp. Psalm 100:1; Psalm 100:4.

Which he hath sanctified for over.—2Chronicles 7:16; 2Chronicles 7:20.

That the fierceness (heat) . . . from you.—2Chronicles 29:10. Such resemblances prove the ideal character of these addresses.